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Dharmakirti, The Advocate of Bāhyārtha-Astitva-Vāda 203
The statement of Jitari and Mokşakaragupta and their quotations from Dharmakīrti are being examined first for assessing the assumptiom for Dharmakirti being Mädhyamika “Astu atha Tatha" This phrase of admittance in the resignatory mode and with the purpose to avoid the
ration of a new theme, must have been understood by Jitari as a statement affirmative to the Mādhyamika ways of defining the two realities (Satyadvya).
"asaktam sarvam iti cet bījāderankurādișu.
dệstā saktirmatā sā cet samvartyastu yathā tathā.20 Objection : everything is inefficient. Answer : The efficiency of the seed and other (Causes) is seen
in the sprout and other (effects). Objection : This (efficiency is understood in terms of the
conventional (truth). Answer : Be it as it may (we are not interested in discussing this
here). In conclusion it can be stated that clear admittence of a Mādhyamika interpretation of reality cannot be found in Dharmakīrti and he is not a staunch follower of Vijñānavād. On the contrary to this, the text of Pramaña-vārttika and Nyāya-bindu are full of statements which prove Dharmkīrti as a follower of the doctrine of external objects' existence.
. Bibliography Primary Literature NB: Nyaya-bindu' (Dharmakirti) : (ed.) Shrinivasa Shastri, Sahitya Bhandara,
meerut, 1975 NBT Nyaya-bindu-tika (Dharmottara): (ed.) Shrinivasa Shastri, Sahityagara
meerut, 1975 DP Dharmottara-pradeep (Durvekamisra): KPJ Res. Ins. Patna, 1955.
· Pramana-vārttika (Dharmakirti) : (ed.) D.D. Shastri, Bauddha Bharti,
Varanasi, 1931. PVT ... Pramāņa-vārttika-vịtti (Monorathanandi): (ed) D.D. Shastri Bauddha Bharati,
20. PV,1.4.
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